SGGS pp 938-940, Raamkali M; 1, Sidh Gostt paurris 1-20 of 73.

Note 1: Guru Nanak, the first Sikh Guru travelled to many places in order to interact with people of other faiths. He had two encounters with the Hindu ascetics called Yogis or Sidhs, one in the Himalayas/Sumer Parbat and the other at Achal Vataala in the Punjab state of India. They renounce the world, do not stay at one place, keep wandering and beg for their needs. They use symbolism to display their faith like piercing the ears to show they have given up desires and using patched clothes to show humility etc. They believe in Hatth Yoga which includes Aasans or physical postures, and Pranayama or breath control.

Note 2:  The composition Sidh Gostt or conversation with the ascetics is a summary of Guru Nanak’s conversations with them. It has 73 stanzas recorded on pages 938-946 of Sri Guru Granth Sahib, the scripture and living Guru of the Sikhs. In this, the Sidhs ask the Guru’s views mostly by giving their beliefs using idioms and putting across the symbolism they adopt. The Guru points out that symbolism, wandering and breath control etc. are of no use in the spiritual path which should lead to finding the Almighty. The first stanza, and the next of Rahaau or pause, summarize the Guru’s views giving the central theme of this composition. The process of questions and answers starts with the second stanza. The Guru gives a conclusion at the end.

 

Note 3: For easy understanding, Guru Nanak’s views are given in blue fonts and those of the Sidhs in black in the text below. Also liberty has been taken to rearrange the lines – with hope to be forgiven – so that answers follow the questions immediately.

 

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ਸਿਧ ਗੋਸਟਿ          ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Rāmkalī mėhlā 1 siḏẖ gosat     Ik▫oaʼnkār saṯgur parsāḏ.

Composition named Sidh Gostt-i or conversation with the Sidhas/Yogis, (mahla 1) of the first Guru. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

ਸਿਧ ਸਭਾ ਕਰਿ ਆਸਣਿ ਬੈਠੇ ਸੰਤ ਸਭਾ ਜੈਕਾਰੋ ॥ ਤਿਸੁ ਆਗੈ ਰਹਰਾਸਿ ਹਮਾਰੀ ਸਾਚਾ ਅਪਰ ਅਪਾਰੋ ॥
Siḏẖ sabẖā kar āsaṇ baiṯẖe sanṯ sabẖā jaikāro.  Ŧis āgai rahrās hamārī sācẖā apar apāro.

(Sabha) a gathering of (sidh) saints, the holy congregation, (baitthey) sits (kar-i aasan-i = making seat) in their places – in remembrance of the Almighty, – and Guru Nanak pays respect to them saying – (jaikaaro) my respect to (sant = saints, sabha = gathering/group) the holy congregation.

He continues: (Hamaari) our, i.e. let us pay (rahraas) obeisance (aagai = in front of) to (tis-u = that) the Almighty who is (saacha) Eternal and (apar apaaro = without far end) Infinite!

ਮਸਤਕੁ ਕਾਟਿ ਧਰੀ ਤਿਸੁ ਆਗੈ ਤਨੁ ਮਨੁ ਆਗੈ ਦੇਉ ॥ ਨਾਨਕ ਸੰਤੁ ਮਿਲੈ ਸਚੁ ਪਾਈਐ ਸਹਜ ਭਾਇ ਜਸੁ ਲੇਉ ॥੧॥
Masṯak kāt ḏẖarī ṯis āgai ṯan man āgai ḏe▫o.  Nānak sanṯ milai sacẖ pā▫ī▫ai sahj bẖā▫e jas le▫o. ||1||

 

Let us (kaatt-i) cut our (mastak-u = forehead) heads, and (dhari) place (aagai) before (tis-u) IT; we should (deyo = give) make offering of our (tan-u) body and (man-u) mind, i.e. be in submission to the Almighty in thoughts and actions.

It is (milai) by meeting (sant-u) a saint, who (sahj bhaaey) naturally (leyau = takes) remembers/assimilates – and emulates – (jas-u = praise) virtues of the Master, that one (paaeeai) finds (sach-u) the Eternal, says Nanak. 1.

ਕਿਆ ਭਵੀਐ ਸਚਿ ਸੂਚਾ ਹੋਇ ॥ ਸਾਚ ਸਬਦ ਬਿਨੁ ਮੁਕਤਿ ਨ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥
Ki▫ā bẖavī▫ai sacẖ sūcẖā ho▫e.  Sācẖ sabaḏ bin mukaṯ na ko▫e. ||1|| rahā▫o.

 

(Kiaa) how can one (hoey) become (soocha = pure) free of vices and be absorbed (sach-i) in the Eternal, (bhav-i) by wandering?

No, (mukat-i) freedom from vices in life and from freedom from rebirth after death – and hence union with the Almighty – is not (hoey) obtained (bin-u) without following (sabad = word) directions of (saach) the Eternal.

(Rahaau) dwell on this and contemplate.

 

Note: This completes the introduction by Guru Nanak. The process of asking questions by the Sidhs and answers by Guru Nanak follows.

ਕਵਨ ਤੁਮੇ ਕਿਆ ਨਾਉ ਤੁਮਾਰਾ ਕਉਨੁ ਮਾਰਗੁ ਕਉਨੁ ਸੁਆਓ ॥ ਸਾਚੁ ਕਹਉ ਅਰਦਾਸਿ ਹਮਾਰੀ ਹਉ ਸੰਤ ਜਨਾ ਬਲਿ ਜਾਓ ॥
Kavan ṯume ki▫ā nā▫o ṯumārā ka▫un mārag ka▫un su▫ā▫o.  Sācẖ kaha▫o arḏās hamārī ha▫o sanṯ janā bal jā▫o.

The Yogis were surprised to find a young man on the Himalayas and asked the Question: (Kavan) who are (tumey) you, (kia) what is (tumaara) your (naau) name; (kaun-u) which is your (maarag-u = path) belief system, (kaun-u) what is (suaao) the purpose of your life?

Answer: I (kahau = utter) praise the virtues of (saach-u) the Eternal, i.e. I am a believer in the One Almighty, and it is (hamaari) my (ardas) supplication to the Almighty that (hau) I (bal-i jaau = sacrifice myself) follow the example of/do the bidding of (sant janaa) the saints.

ਕਹ ਬੈਸਹੁ ਕਹ ਰਹੀਐ ਬਾਲੇ ਕਹ ਆਵਹੁ ਕਹ ਜਾਹੋ ॥ ਨਾਨਕੁ ਬੋਲੈ ਸੁਣਿ ਬੈਰਾਗੀ ਕਿਆ ਤੁਮਾਰਾ ਰਾਹੋ ॥੨॥
Kah baishu kah rahī▫ai bāle kah āvhu kah jāho.  Nānak bolai suṇ bairāgī ki▫ā ṯumārā rāho. ||2||

 

Question: (Kah) where (baisahu = do you sit) is the seat of your clan, (kah) where do you (raheeai) live, (baal-e) o young man? (Kah) where did you (aavhu) come from and (kah) where are you (jaaho) going?

Says Nanak; the Sidhs (bolai = says) asked me: (sun-i) listen o (bairaagi) seeker of the Almighty, (kiaa) what is (tumaara) your (raaho = path) belief system? 2.

ਘਟਿ ਘਟਿ ਬੈਸਿ ਨਿਰੰਤਰਿ ਰਹੀਐ ਚਾਲਹਿ ਸਤਿਗੁਰ ਭਾਏ ॥ ਸਹਜੇ ਆਏ ਹੁਕਮਿ ਸਿਧਾਏ ਨਾਨਕ ਸਦਾ ਰਜਾਏ ॥
Gẖat gẖat bais niranṯar rahī▫ai cẖālėh saṯgur bẖā▫e.  Sėhje ā▫e hukam siḏẖā▫e Nānak saḏā rajā▫e.

Answer: I (nirantar-i) ever (raheeai) remain absorbed in the Almighty who (bais-i = abides) is present (ghatt-i ghatt-i) in every body/mind – wherever the Almighty keeps me – and I (chaalah-i = move) act by (bhaa-e = will) directions (satigur) the true guru – the Almighty within.

I came here (sahjey = naturally) by will of the Almighty; I was (sidhaaey) sent by the Almighty’s (hukam-i) by command; I (sadaa) ever submit to (rajaaey ) the will of the Almighty, says Nanak.

ਆਸਣਿ ਬੈਸਣਿ ਥਿਰੁ ਨਾਰਾਇਣੁ ਐਸੀ ਗੁਰਮਤਿ ਪਾਏ ॥ ਗੁਰਮੁਖਿ ਬੂਝੈ ਆਪੁ ਪਛਾਣੈ ਸਚੇ ਸਚਿ ਸਮਾਏ ॥੩॥
Āsaṇ baisaṇ thir nārā▫iṇ aisī gurmaṯ pā▫e.  Gurmukẖ būjẖai āp pacẖẖāṇai sacẖe sacẖ samā▫e. ||3||

 

People sit on seats of authority or meditation: (Naaraain-u) the Almighty alone (baisan-i) sits on (thir-u = steady) eternal (aasan-i) on the seat of authority; (aisi) this is (gurmat-i) the guru’s teaching I have (paaey) received.

One who (boojhai) understands (gurmukh-i) the guru’s teachings, (pachhaanai) recognizes (aap-u) the self; living (sachey) truthfully s/he (samaaey) merges (sach-i) in the Eternal. 3.

ਦੁਨੀਆ ਸਾਗਰੁ ਦੁਤਰੁ ਕਹੀਐ ਕਿਉ ਕਰਿ ਪਾਈਐ ਪਾਰੋ ॥ ਚਰਪਟੁ ਬੋਲੈ ਅਉਧੂ ਨਾਨਕ ਦੇਹੁ ਸਚਾ ਬੀਚਾਰੋ ॥
Ḏunī▫ā sāgar ḏuṯar kahī▫ai ki▫o kar pā▫ī▫ai pāro.  Cẖarpat bolai a▫oḏẖū Nānak ḏeh sacẖā bīcẖāro.

 

Question: (Duneeia) the world-(saagar) ocean (kaheeai) is said to be (dutar-u) hard-to-cross; (kio kar-i) how do we (paaeeai) get (paaro = other end) across it?

(Bolai) says Charpatt: O (audhoo) renunciate Nanak, (deyh-u) give your (sacha = true) considered (beechaaro) views.

ਆਪੇ ਆਖੈ ਆਪੇ ਸਮਝੈ ਤਿਸੁ ਕਿਆ ਉਤਰੁ ਦੀਜੈ ॥ ਸਾਚੁ ਕਹਹੁ ਤੁਮ ਪਾਰਗਰਾਮੀ ਤੁਝੁ ਕਿਆ ਬੈਸਣੁ ਦੀਜੈ ॥੪॥
Āpe ākẖai āpe samjẖai ṯis ki▫ā uṯar ḏījai.  Sācẖ kahhu ṯum pārgarāmī ṯujẖ ki▫ā baisaṇ ḏījai. ||4||

 

Answer: One who (aapai) himself (aakhai = says) asks something which (aapey) himself (samjhai = understands) knows the answer of –; (kia) what (utar-u) answer (deejai) to give to (tis-u) him?

What (tum) you (kahahu) say is (saach-u) true, (tum) you (paargraami = resident in the village across) have already crossed the world-ocean, what (baisan-u/bahas) argument can I (deejai = give) have with (tujh-u) you, i.e. you are only asking for the sake of argument. 4.

ਜੈਸੇ ਜਲ ਮਹਿ ਕਮਲੁ ਨਿਰਾਲਮੁ ਮੁਰਗਾਈ ਨੈ ਸਾਣੇ ॥ ਸੁਰਤਿ ਸਬਦਿ ਭਵ ਸਾਗਰੁ ਤਰੀਐ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੇ ॥
Jaise jal mėh kamal nirālam murgā▫ī nai sāṇe.  Suraṯ sabaḏ bẖav sāgar ṯarī▫ai Nānak nām vakẖāṇe.

 

(Jaisey) the way (kamal-u) the lotus flower (mah-i) in (jal) water (niraalam-u = separate) remains untouched by it, or (saaney) like (murgaai/murgaabi) the feathers of the duck (na-i = river) in water do not get wet.

When we – detach ourselves from the world-play and – fix (surat-i = consciousness) the mind (sabad-i = on Divine Word) on Divine directions given to the soul by the Creator, and (vakhaaney = uttering) remember (naam-u) Divine virtues and commands, then we (tareeai = swim) get across (bhav) the world-(saagar-u) ocean, says Nanak.

ਰਹਹਿ ਇਕਾਂਤਿ ਏਕੋ ਮਨਿ ਵਸਿਆ ਆਸਾ ਮਾਹਿ ਨਿਰਾਸੋ ॥ ਅਗਮੁ ਅਗੋਚਰੁ ਦੇਖਿ ਦਿਖਾਏ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੋ ॥੫॥
Rahėh ikāʼnṯ eko man vasi▫ā āsā māhi nirāso.  Agam agocẖar ḏekẖ ḏikẖā▫e Nānak ṯā kā ḏāso. ||5||

 

One who (ikaant-i = alone) keeps other thoughts away and rahah-i = remain) focuses (eyko) the One Master (vasiaa = abiding) present (man-i) in the mind, and (niraaso = without expectation) is not attached to hopes (maah-i = in) while (aasa) hoping, i.e. acts in the world without any expectations.

Such a person (deykh-i) sees the Almighty who is otherwise (agam-u) beyond reach/comprehension and (agochar-u) not perceived by senses, i.e. finds IT within, and (dikhaaey) shows others how to find IT; Nanak is (daaso) the servant (ta ka) of that person – the guru. 5.  

 

Note: The Sidhs are so impressed by the Guru, that they called him a renunciate earlier, but now address him as (suaami) master. They think the Guru is annoyed at being asked the question about the hard-to cross world-ocean.

ਸੁਣਿ ਸੁਆਮੀ ਅਰਦਾਸਿ ਹਮਾਰੀ ਪੂਛਉ ਸਾਚੁ ਬੀਚਾਰੋ ॥ ਰੋਸੁ ਨ ਕੀਜੈ ਉਤਰੁ ਦੀਜੈ ਕਿਉ ਪਾਈਐ ਗੁਰ ਦੁਆਰੋ ॥
Suṇ su▫āmī arḏās hamārī pūcẖẖa▫o sācẖ bīcẖāro.  Ros na kījai uṯar ḏījai ki▫o pā▫ī▫ai gur ḏu▫āro.

 

Question: (Sun-i = listen) this is (hamaari) our (ardaas-i) supplication; we (poochhau) ask your (saach-u = true) valuable (beechaaro) views.

(Kio) how does one (paaeeai) find (duaaro = gate) the abode of (gur) the great Almighty; please do not (ros-u keejai) be angry and (utar-u deejai) reply.

 

ਇਹੁ ਮਨੁ ਚਲਤਉ ਸਚ ਘਰਿ ਬੈਸੈ ਨਾਨਕ ਨਾਮੁ ਅਧਾਰੋ ॥ ਆਪੇ ਮੇਲਿ ਮਿਲਾਏ ਕਰਤਾ ਲਾਗੈ ਸਾਚਿ ਪਿਆਰੋ ॥੬॥
Ih man cẖalṯa▫o sacẖ gẖar baisai Nānak nām aḏẖāro.  Āpe mel milā▫e karṯā lāgai sācẖ pi▫āro. ||6||

Answer: Says Nanak: (Ihu) this (chaltau) wandering human (man-u) mind can (biasai) sit (ghar-i) in the house of (sach) the Eternal, i.e. one can focus on the Almighty, (adhaaro = support) with awareness of (naam-u) Divine virtues and commands.

When one (laagai) develops (piaaro) love (saach-i) for the Eternal, (karta) the Creator (aapey) IT-self (meyl-i) enables to be found, and (milaaey) unites with IT-self. 6.

ਹਾਟੀ ਬਾਟੀ ਰਹਹਿ ਨਿਰਾਲੇ ਰੂਖਿ ਬਿਰਖਿ ਉਦਿਆਨੇ ॥ ਕੰਦ ਮੂਲੁ ਅਹਾਰੋ ਖਾਈਐ ਅਉਧੂ ਬੋਲੈ ਗਿਆਨੇ ॥
Hātī bātī rahėh nirāle rūkẖ birakẖ uḏi▫āne.  Kanḏ mūl ahāro kẖā▫ī▫ai a▫oḏẖū bolai gi▫āne.

 

The Sidh says: We (rahah-i) remain (niraale = separate) detached from (haatti = shop, baatti = path) worldly activities and live (udiaaney) in jungles (rookh-i, birakh-i) under the trees.

(Ahaaro) the foods (khaaeeai) we eat are (kand mool-u) those with roots, i.e. like radish and carrots; (bolai) says (audhoo) the renunciate Sidh (giaaney = knowledge) based on teachings of his guru.

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ਹਾਟੀ ਬਾਟੀ ਨੀਦ ਨ ਆਵੈ ਪਰ ਘਰਿ ਚਿਤੁ ਨ ਡੁਲਾਈ ॥ ਬਿਨੁ ਨਾਵੈ ਮਨੁ ਟੇਕ ਨ ਟਿਕਈ ਨਾਨਕ ਭੂਖ ਨ ਜਾਈ ॥
Hātī bātī nīḏ na āvai par gẖar cẖiṯ na dolā▫ī.  Bin nāvai man tek na tik▫ī Nānak bẖūkẖ na jā▫ī.

 

Guru Nanak answers:  If we are (need na aavai = not go to sleep) not inebriated by attachment to (haatti, baatti) worldly activities, the mind will not (ddolaai) waver to look at (par) another’s (ghar-i = home) wealth and beauty etc – and remain focused on God.

There is no (tteyk-u) support for (man-u) the mind (tikaaee) to rest, i.e. be steadfast, (bin-u) except by awareness (naavai/naam) of Divine virtues and commands and (bhookh = hunger) craving for transitory pleasures does not (jaai) leave without Naam, says Nanak.

 

ਤੀਰਥਿ ਨਾਈਐ ਸੁਖੁ ਫਲੁ ਪਾਈਐ ਮੈਲੁ ਨ ਲਾਗੈ ਕਾਈ ॥ ਗੋਰਖ ਪੂਤੁ ਲੋਹਾਰੀਪਾ ਬੋਲੈ ਜੋਗ ਜੁਗਤਿ ਬਿਧਿ ਸਾਈ ॥੭॥
Ŧirath nā▫ī▫ai sukẖ fal pā▫ī▫ai mail na lāgai kā▫ī.  Gorakẖ pūṯ lohārīpā bolai jog jugaṯ biḏẖ sā▫ī. ||7||

The Sidhs say: We (naaeeai) bathe (teerath-i) at pilgrim centers and (paaeeai) obtain (sukh-u) peace of mind as (phal-u = fruit) reward; (na kaai) no (mail-u = dirt) vice (laagai) touches us.

(Bolai) says Lohaareepa, (poot-u = son) disciple of Gorakh: (Saai) that is (jugat-i, bidh-i) the method to attain (jog) union with the Almighty. 7.

 

ਹਾਟੁ ਪਟਣੁ ਘਰੁ ਗੁਰੂ ਦਿਖਾਇਆ ਸਹਜੇ ਸਚੁ ਵਾਪਾਰੋ ॥ ਖੰਡਿਤ ਨਿਦ੍ਰਾ ਅਲਪ ਅਹਾਰੰ ਨਾਨਕ ਤਤੁ ਬੀਚਾਰੋ ॥੮॥
Hāt pataṇ gẖar gurū ḏikẖā▫i▫ā sėhje sacẖ vāpāro.  Kẖandiṯ niḏrā alap ahāraʼn Nānak ṯaṯ bīcẖāro. ||8||

 

The guru (dikhaaiaa) has shown that the Almighty abides within and (haatt-u = shop, pattan–u = town) all activity comes from (ghar-u = home) the mind; when the mind is conscious of the Almighty within, its (vaapaaro = dealings) conduct becomes (sahjey) naturally (sach-u) truthful – living by Naam or Divine virtues and commands way of life.

One who (beechaaro) contemplates (tat-u) the essence, i.e. Naam, takes (khanddit = broken) less (nindra) sleep and (alap) less (ahaara-n) food, says Guru Nanak. 8.

  

ਦਰਸਨੁ ਭੇਖ ਕਰਹੁ ਜੋਗਿੰਦ੍ਰਾ ਮੁੰਦ੍ਰਾ ਝੋਲੀ ਖਿੰਥਾ ॥ ਬਾਰਹ ਅੰਤਰਿ ਏਕੁ ਸਰੇਵਹੁ ਖਟੁ ਦਰਸਨ ਇਕ ਪੰਥਾ ॥
Ḏarsan bẖekẖ karahu joginḏarā munḏrā jẖolī kẖinthā.  Bārah anṯar ek sarevhu kẖat ḏarsan ik panthā.

The Yogi says: (Karahu = do) adopt our (bheykh) garb of (mundra) ear-rings, (jholi) begging bag and (khintha) patched clothes as per (darsan-u) philosophy of (jogindra = the king of Yogis) Gorakh.

(Antar-i) from among (baarah) the twelve tribes of Yogis, (sareyvhu = serve) adopt (eyk-u) one (pantha) path – of Aaee Panth; and out of (khatt-u) the six schools of (darsan) philosophy – Nyaya, Vaisesika, Samkhya, Yoga, Mimamsa and Vedanta – adopt (ik) one path – of Yoga.

 

ਇਨ ਬਿਧਿ ਮਨੁ ਸਮਝਾਈਐ ਪੁਰਖਾ ਬਾਹੁੜਿ ਚੋਟ ਨ ਖਾਈਐ ॥
In biḏẖ man samjā▫ī▫ai purkẖā bāhuṛ cẖot na kẖā▫ī▫ai.

 

By (samjhaaeeai) educating (man-u) the mind (in) this (bidh-i) way, o holy (purkha) man, one does not (khaaeeai) receive (chott) a hit, i.e. does not fall prey to temptations in the world-play.

 

ਨਾਨਕੁ ਬੋਲੈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥੯॥

Nānak bolai gurmukẖ būjẖai jog jugaṯ iv pā▫ī▫ai. ||9||

Guru Nanak (bolai) replies: One should (boojhai) understand (gurmukh-i) the guru’s teachings; then (jugat-i) the method of (jog) union with the Almighty is (paaeeai = received) learnt (iv = this way) as follows. 9.

ਅੰਤਰਿ ਸਬਦੁ ਨਿਰੰਤਰਿ ਮੁਦ੍ਰਾ ਹਉਮੈ ਮਮਤਾ ਦੂਰਿ ਕਰੀ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ਨਿਵਾਰੈ ਗੁਰ ਕੈ ਸਬਦਿ ਸੁ ਸਮਝ ਪਰੀ ॥
Anṯar sabaḏ niranṯar muḏrā ha▫umai mamṯā ḏūr karī. Kām kroḏẖ ahaʼnkār nivārai gur kai sabaḏ so samajẖ parī.

 

With (sabad-u) the guru’s teachings (antar-i) in mind, one (mudra = earrings) controls desires (nirantar-i = without gap) all the time, and (door = far, kari = makes) does away with (haumai) ego and (mamta) possessiveness/attachment.

S/he (nivaarai) forsakes (kaam-u) lust, (krodh-u) wrath, and (ahankaar-u) vanity; (su) this (samajh pari) is understood (sabad-i = word) from the teachings (kai) of the guru.

ਖਿੰਥਾ ਝੋਲੀ ਭਰਿਪੁਰਿ ਰਹਿਆ ਨਾਨਕ ਤਾਰੈ ਏਕੁ ਹਰੀ ॥ ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੀ ਨਾਈ ਪਰਖੈ ਗੁਰ ਕੀ ਬਾਤ ਖਰੀ ॥੧੦॥
Kẖinthā jẖolī bẖaripur rahi▫ā Nānak ṯārai ek harī.  Sācẖā sāhib sācẖī nā▫ī parkẖai gur kī bāṯ kẖarī. ||10||

 

Instead of symbolic wearing of (khintha) patched clothes and having (jholi) a begging bag, be humble to perceive (bharpur-i rahiaa) the all-pervading Almighty, i.e. believe that IT looks after everywhere; then (eyk-u) the One (har-i) Almighty (taarai) ferries that soul across the world-ocean, says Guru Nanak.
(Saacha) the Eternal (sahib-u) Master has (saachi) eternal (naaee) virtues; IT (parkhai) tests whether one has (khari) truly carried out (baat = word) instructions of the guru. 10.

 

ਊਂਧਉ ਖਪਰੁ ਪੰਚ ਭੂ ਟੋਪੀ ॥ ਕਾਂਇਆ ਕੜਾਸਣੁ ਮਨੁ ਜਾਗੋਟੀ ॥ ਸਤੁ ਸੰਤੋਖੁ ਸੰਜਮੁ ਹੈ ਨਾਲਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਮਾਲਿ ॥੧੧॥
Ūʼnḏẖa▫o kẖapar pancẖ bẖū topī.  Kāʼn▫i▫ā kaṛāsaṇ man jāgotī.  Saṯ sanṯokẖ sanjam hai nāl.  Nānak gurmukẖ nām samāl. ||11||

(Taking last line first). Says Nanak: One who (gurmukh-i) follows the guru’s teachings, (samaal-i = looks after) pays attention to (naam-u) Divine virtues and commands – and lives by them.

S/he puts (khapar-u) the begging bowl (oondhau) upside down, i.e. has no expectations from others; and instead of wearing (ttopi) the cap, s/he lives by the qualities of (panch) the five (bhoo) elements – earth (tolerance), fire (burning vices), water (cooling/peace), air (treating all equally) and sky (being untouched by vices in the world-play).

S/he makes (kaa’niaa) the body/self (karr-aasan-u = seating-mat of grass) to humbly obey Divine commands, and makes (man-u) the mind chaste rather than practice symbolic wearing of (jaagotti) the loin cloth.

S/he ever keeps the principles of (sat-u) truthful living, (santokh-u = contentment) submission to Divine commands and (sanjam-u) self-control (naal-i) with him/her, i.e. lives by them. 11.

ਕਵਨੁ ਸੁ ਗੁਪਤਾ ਕਵਨੁ ਸੁ ਮੁਕਤਾ ॥ ਕਵਨੁ ਸੁ ਅੰਤਰਿ ਬਾਹਰਿ ਜੁਗਤਾ ॥

Kavan so gupṯā kavan so mukṯā. Kavan so anṯar bāhar jugṯā.

 

Q: (Kavan-u) who is (su) that who remains (gupta) unseen; who (mukta) is emancipated, i.e. who overcomes vices and finds the unseen? Who is (jugtaa = joined) connected (antar-i) within and (baahar-i) outside?

 

ਘਟਿ ਘਟਿ ਗੁਪਤਾ ਗੁਰਮੁਖਿ ਮੁਕਤਾ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਸਬਦਿ ਸੁ ਜੁਗਤਾ ॥

Gẖat gẖat gupṯā gurmukẖ mukṯā.  Anṯar bāhar sabaḏ so jugṯā.

 

A: The Almighty is present (ghatt-ighatt-i) in everybody but is (gupta) unseen; (gurmukh-i) one who follows the guru – and drives out vices from within (so) that person is (mukta) is freed of them and finds the unseen Almighty within.

The Gurmukh (su) who lives (sabad-i) by teachings of the guru and is (jugta) connected with/is conscious of the Almighty (antar-i = within) in thoughts and (baahar-i = outside) in actions.

 

ਕਵਨੁ ਸੁ ਆਵੈ ਕਵਨੁ ਸੁ ਜਾਇ ॥ ਕਵਨੁ ਸੁ ਤ੍ਰਿਭਵਣਿ ਰਹਿਆ ਸਮਾਇ ॥੧੨॥
Kavan so āvai kavan so jā▫e.  Kavan so ṯaribẖavaṇ rahi▫ā samā▫e. ||12||

 

Q: (Kavan-u) who (su) is that who (aavai) comes and who (jaaey) goes? Who is (su) that who (rahiaa smaaey) remains absorbed (tribhavan-i) in Master of the three regions, i.e. the Almighty Master of the world? 12.

 

ਮਨਮੁਖਿ ਬਿਨਸੈ ਆਵੈ ਜਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਾਚਿ ਸਮਾਇ ॥੧੩॥
Manmukẖ binsai āvai jā▫e.  Nānak gurmukẖ sācẖ samā▫e. ||13||

 

A: (Manmukh-i) a self-willed person – does not follow the guru, commits transgressions – and (binsai) is destroyed; s/he (aavai = comes) keeps being born and (jaaey = goes) dying – and the cycles are unending.

The Gurmukh (samaaey) merges (saach-i) with the Eternal, says Guru Nanak. 13.

ਕਿਉ ਕਰਿ ਬਾਧਾ ਸਰਪਨਿ ਖਾਧਾ ॥ ਕਿਉ ਕਰਿ ਖੋਇਆ ਕਿਉ ਕਰਿ ਲਾਧਾ ॥

Ki▫o kar bāḏẖā sarpan kẖāḏẖā.   Ki▫o kar kẖo▫i▫ā ki▫o kar lāḏẖā.

 

Q: (Kio kar-i) how is one (baadhaa = bound) attached to the world-play and (khaadhaa = eaten, sarpan-i = by the sepent) succumbs to temptations?

(Kiau kar-i) how is the Almighty (khoiaa = lost) forgotten from the mind and how is IT (laadhaa) found?

 

ਦੁਰਮਤਿ ਬਾਧਾ ਸਰਪਨਿ ਖਾਧਾ ॥ ਮਨਮੁਖਿ ਖੋਇਆ ਗੁਰਮੁਖਿ ਲਾਧਾ ॥

Ḏurmaṯ bāḏẖā sarpan kẖāḏẖā.  Manmukẖ kẖo▫i▫ā gurmukẖ lāḏẖā.

 

One is (baadha) attached to vices (durmat-i) by evil counsel/company and (khaadhaa = eaten) succumbs (sarapan-i = by the serpent) to temptations.

(Manmukh-i) a self-willed person – who does not follow the guru – (khoiaa) loses/forgets the Almighty from within; a Gurmukh (laadhaa) finds IT.

 

ਕਿਉ ਕਰਿ ਨਿਰਮਲੁ ਕਿਉ ਕਰਿ ਅੰਧਿਆਰਾ ॥ ਇਹੁ ਤਤੁ ਬੀਚਾਰੈ ਸੁ ਗੁਰੂ ਹਮਾਰਾ ॥੧੪॥

Ki▫o kar nirmal ki▫o kar anḏẖi▫ārā.  Ih ṯaṯ bīcẖārai so gurū hamārā. ||14||

 

Q: How is the mind (nirmal-u = clean) cleared of vices – and finds the Almighty – and how does it remain (andhiaara = in dark) oblivious of the Almighty?

One who (beechaarai = contemplates) understands (ihu) this (tat-u) essence, (su) that is guru (hamaara = our) for us. 14.

ਸਤਿਗੁਰੁ ਮਿਲੈ ਅੰਧੇਰਾ ਜਾਇ ॥ ਨਾਨਕ ਹਉਮੈ ਮੇਟਿ ਸਮਾਇ ॥੧੫॥

Saṯgur milai anḏẖerā jā▫e.   Nānak ha▫umai met samā▫e. ||15||

 

A: One (andheyra = darkness) is blinded by attachments to the world-play and thus oblivious of the Almighty; when (satigur-u) the true guru (milai) is found and obeyed, then this ends, and God is found within.

And one who (meytt-i) erases (haumai) ego from the mind (samaaey) is absorbed in the Almighty, says Guru Nanak. 15.

ਸੁੰਨ ਨਿਰੰਤਰਿ ਦੀਜੈ ਬੰਧੁ ॥ ਉਡੈ ਨ ਹੰਸਾ ਪੜੈ ਨ ਕੰਧੁ ॥
Sunn niranṯar ḏījai banḏẖ.  Udai na hansā paṛai na kanḏẖ.

 

If we make the mind (sunn = numb) steady/focused and (deejai) give/exercise (nirantar-i) continuous (bandh-u = dam) restraint – with the guru’s teachings of focus on Divine commands; then (hansaa = soul-bird) the mind does not (uddai) fly – become oblivious of the Almighty, and (kandh-u) the body does not (parrai) fall, i.e. does not succumb to temptations.

ਸਹਜ ਗੁਫਾ ਘਰੁ ਜਾਣੈ ਸਾਚਾ ॥ ਨਾਨਕ ਸਾਚੇ ਭਾਵੈ ਸਾਚਾ ॥੧੬॥
Sahj gufā gẖar jāṇai sācẖā.  Nānak sācẖe bẖāvai sācẖā. ||16||

 

(Sahj) the steady (gufaa = cave) mind (jaanai) recognizes (saachaa) the Eternal (ghar-u = home) within.

Such a person (saachaa = truthful) lives truthfully and (bhaavai) is liked (saachey) by the Eternal, says Guru Nanak. 16.

ਕਿਸੁ ਕਾਰਣਿ ਗ੍ਰਿਹੁ ਤਜਿਓ ਉਦਾਸੀ ॥ ਕਿਸੁ ਕਾਰਣਿ ਇਹੁ ਭੇਖੁ ਨਿਵਾਸੀ ॥

Kis kāraṇ garihu ṯaji▫o uḏāsī.  Kis kāraṇ ih bẖekẖ nivāsī.

 

Q: For (kaaran-i) the sake of (kis-u) what in mind you (tajio) gave up (grih-u) home and became (udaasi) traveler? For what purpose have you (nivaasi = staying/remaining) adopted this (bheykh-u) garb – of a hermit?

 

ਗਰਮੁਖਿ ਖੋਜਤ ਭਏ ਉਦਾਸੀ ॥ ਦਰਸਨ ਕੈ ਤਾਈ ਭੇਖ ਨਿਵਾਸੀ ॥
Gurmukẖ kẖojaṯ bẖa▫e uḏāsī.  Ḏarsan kai ṯā▫ī bẖekẖ nivāsī.

 

A: I (bha-e) became (udaasi) a traveler (khojat) in search of, i.e. to be in company of, (gurmukh-i) those who follow the guru – so that I can learn from, and follow, them. I (nivaasi) adopted this (bheykh) garb (taaee) for the sake (kai) of their (darsan = sight) company.

 

ਕਿਸੁ ਵਖਰ ਕੇ ਤੁਮ ਵਣਜਾਰੇ ॥ ਕਿਉ ਕਰਿ ਸਾਥੁ ਲੰਘਾਵਹੁ ਪਾਰੇ ॥੧੭॥
Kis vakẖar ke ṯum vaṇjāre.  Ki▫o kar sāth langẖāvahu pāre. ||17||

 

Q: Of (kis-u) what (vakhar) merchandise are (tum) you (vanjaar-e) the trader, i.e. in what faith do You believe, lead life and propagate? How, i.e. by what teachings/method do you take (saath-u = company) your associates (langhaavu = take across) across the world-ocean of vices to God?

 

ਸਾਚ ਵਖਰ ਕੇ ਹਮ ਵਣਜਾਰੇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਉਤਰਸਿ ਪਾਰੇ ॥੧੮॥
Sācẖ vakẖar ke ham vaṇjāre.  Nānak gurmukẖ uṯras pāre. ||18||

 

A: (Ham) I am (vanjaarey) a trader of (vakhar) the merchandise of (saach) truth, i.e. I live by and propagate the path of truth – living by Naam or Divine virtues and commands.

(Gurmukh-i) those who follow the guru’s teachings – to live by Naam or Divine virtues and commands – (utras-i = land, paarey = far shore) get across the world-ocean, says Guru Nanak. 18.

ਕਿਤੁ ਬਿਧਿ ਪੁਰਖਾ ਜਨਮੁ ਵਟਾਇਆ ॥ ਕਾਹੇ ਕਉ ਤੁਝੁ ਇਹੁ ਮਨੁ ਲਾਇਆ ॥
Kiṯ biḏẖ purkẖā janam vatā▫i▫ā.  Kāhe ka▫o ṯujẖ ih man lā▫i▫ā.

 

Q: (Kit-u = what, bidh-i = by method) how have you (vattaaiaa = exchanged) changed your (janam = birth) life, (purkha = person) o holy man? (Kau) on (kaahey) what do you (laaiaa) focus (ihu = this) your (man-u) mind?

 

ਸਤਿਗੁਰ ਕੈ ਜਨਮੇ ਗਵਨੁ ਮਿਟਾਇਆ ॥ ਅਨਹਤਿ ਰਾਤੇ ਇਹੁ ਮਨੁ ਲਾਇਆ ॥

Saṯgur kai janme gavan mitā▫i▫ā.  Anhaṯ rāṯe ih man lā▫i▫ā.

 

A: I (mittaaiaa = erased) obviated (gavan-u = movement) wandering of the mind by (janmey) being born (kai) to, i.e. forgetting other things and following the path taught by (satiguru) the true guru.

I (laaiaa) focus this mind (anhat-i = unstruck music) on the continuous Divine messages received – from the Almighty within.

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ਕਿਤੁ ਬਿਧਿ ਆਸਾ ਮਨਸਾ ਖਾਈ ॥ ਕਿਤੁ ਬਿਧਿ ਜੋਤਿ ਨਿਰੰਤਰਿ ਪਾਈ ॥
Kiṯ biḏẖ āsā mansā kẖā▫ī.  Kiṯ biḏẖ joṯ niranṯar pā▫ī.

 

Q: By (kit-u) what (bidh-i) method have you (khaaee = consumed) dissolved (aasa) expectations and (mansa) desires of the mind? How did you (paaee) find (nirantar-i = without gap) the ever-living/Eternal (jot-i = light) Spirit of the Almighty within you?

 

ਮਨਸਾ ਆਸਾ ਸਬਦਿ ਜਲਾਈ ॥ ਗੁਰਮੁਖਿ ਜੋਤਿ ਨਿਰੰਤਰਿ ਪਾਈ ॥
Mansā āsā sabaḏ jalā▫ī.  Gurmukẖ joṯ niranṯar pā▫ī.

 

A: I have (jalaaee = burnt) dissolved expectations and desires of the mind (sabad-i = by Divine Word) by obedience to directions given by the Creator to the soul.

I (paaee) found the (nirantar-i) Eternal (jot-i) Spirit (gurmukh-i) by following directions of the guru – to live by the Divine Word.

 

ਬਿਨੁ ਦੰਤਾ ਕਿਉ ਖਾਈਐ ਸਾਰੁ ॥ ਨਾਨਕ ਸਾਚਾ ਕਰਹੁ ਬੀਚਾਰੁ ॥੧੯॥
Bin ḏanṯā ki▫o kẖā▫ī▫ai sār.  Nānak sācẖā karahu bīcẖār. ||19||

 

Q: (Kiau) how do we (khaaeeai) eat (saar-u) iron (bin-u) without (dantaa) the teeth, i.e. how does one overcome ego, it is beyond human capability?

Please (karahu = do) tell us your (saachaa = true) valuable (beechaar-u) thought, o Nanak. 19.

 

ਤ੍ਰੈ ਗੁਣ ਮੇਟੇ ਖਾਈਐ ਸਾਰੁ ॥ ਨਾਨਕ ਤਾਰੇ ਤਾਰਣਹਾਰੁ ॥੨੦॥
Ŧarai guṇ mete kẖā▫ī▫ai sār.  Nānak ṯāre ṯāraṇhār. ||20||

 

A: It is (meyttey = erasing) giving up/transcending (trai) the three (gun) attributes of material nature – Tamas, Rajas and Sattva – that we can choose to act as we like, then we (khaaeeai) eat (saar-u) iron, i.e. overcome ego.

Only (taaranhaar = one capable to ferry) God/Divine grace is capable (taarey) to ferry across the world-ocean says Guru Nanak. 20